Genesis 22:4

_THEN ON THE THIRD DAY ABRAHAM LIFTED UP HIS EYES, AND SAW THE PLACE AFAR OFF._ On the third day Abraham lifted up his eyes. Stanley, who follows the Samaritan version in reading Moreh here, and consequently considers that the place appointed for the sacrifice was mount Gerizim, describes Abraham and his escort as traveling from Beer-sheba along the Philistine plain; and then, on the morning of the third day, arriving on the plain of Sharon, 'exactly where the massive height of Gerizim is visible "afar off" whence half a day more would bring him to its summit.' But it is not said that the journey occupied three days, or that he reached the spot at the end of three days; but on the third day - i:e., after the Lord had appeared or called to him-he saw the place afar off. Since there is nothing said of a night vision, we are warranted to suppose that the command was given late on an aftern...

4._And saw the place_. He saw, indeed, with his eyes, the place which before had been shown him in secret vision. But when it is said, that he lifted up his eyes, Moses doubtless signifies, that he had been very anxious during the whole of the three days. In commanding his servants to remain behind, he does it that they may not lay their hands upon him, as upon a delirious and insane old man. And herein his magnanimity appears, that he ties his thoughts so well composed and tranquil, as to do nothing in an agitated manner. When, however, he says, that he will return with the boy, he seems not to be free from dissimulation and falsehood. Some think that he uttered this declaration prophetically; but since it is certain that he never lost sight of what had been promised concerning the raising up of seed in Isaac, it may be, that he, trusting in the providence of God, figured to himself his...

3-10 Never was any gold tried in so hot a fire. Who but Abraham would not have argued with God? Such would have been the thought of a weak heart; but Abraham knew that he had to do with a God, even Jehovah. Faith had taught him not to argue, but to obey. He is sure that what God commands is good; that what he promises cannot be broken. In matters of God, whoever consults with flesh and blood, will never offer up his Isaac to God. The good patriarch rises early, and begins his sad journey. And now he travels three days, and Isaac still is in his sight! Misery is made worse when long continued. The expression, We will come again to you, shows that Abraham expected that Isaac, being raised from the dead, would return with him. It was a very affecting question that Isaac asked him, as they were going together: "My father," said Isaac; it was a melting word, which, one would think, should st...

Verse Genesis 22:4. _THE THIRD DAY_] "As the number SEVEN," says Mr. Ainsworth, "is of especial use in Scripture because of the _Sabbath_ day, Genesis 2:2, so THREE is a mystical number because of Christ's rising from the dead the _third_ day, Matthew 17:23; 1 Corinthians 15:4; as he was crucified the _third_ hour after noon, Mark 15:25: and Isaac, as he was a figure of Christ, in being the only son of his father, and not spared but offered for a sacrifice,...

- Abraham Was Tested 2. מריה _morı̂yâh_, “Moriah”; Samaritan: מוראה _môr'âh_; “Septuagint,” ὑψηλή _hupsēlē_, Onkelos, “worship.” Some take the word to be a simple derivative, as the Septuagint and Onkelos, meaning “vision, high, worship.” It might mean “rebellious.” Others regard it as a compound of יה _yâh_, “Jah, a name of God,” and מראה _mı̂r'eh_, “shown,” מורה _môreh_, “teacher,” or מורא _môrā'_, “fear.” 14. יראה _yı̂r'ēh_, “Jireh, will provide.” 16,

EXPOSITION GENESIS 22:1 AND IT CAMS TO PASS—the alleged mythical character of the present narrative (De Wette, Bohlen) is discredited not more by express Scripture statement (Hebrews 11:17) than by its own inherent difficulties—AFTER—how long after may be conjectured from the circumstance that Isaac was now a grown lad, capable of undertaking a three days journey of upwards of sixty miles—THESE THINGS (literally, words, of benediction, promise, trial that had gone before—THAT GOD—literally, _the Elohim, i.e. _neither Satan, as in 1 Chronicles 21:1, compared with...

THEN ON THE THIRD DAY,.... After he had received the command from God, and from his setting out on his journey; for he had now travelled two days, Mount Moriah being forty miles from Beersheba, where Abraham dwelt s; or, as others compute it, forty: Hebron t was twenty miles from Beersheba, and Jerusalem twenty two from Hebron; and to travel twenty miles a day on foot, as Isaac and the servants seem to have done, there being but one ass among them, was far enough in those hot countries. Now all this while Abraham had time to reconsider things in his mind, and deliberate thoroughly what he was going about; and by proceeding in it, after he had such leisure to revolve things in his mind, it appears that he was satisfied it was not an illusion, but an oracle of God he was going to obey; and that he did not do this rashly and hastily, and that his faith and obedience were sufficiently tried,...

Genesis 22:1. _And it came to pass after these things, that God did tempt-_ That is, «God did test or try»- Genesis 22:1. _Abraham, and said unto him, Abraham: and he said, Behold, here I am. And he said, Take now thy son,_ «But, Lord, I have two sons, Ishmael and Isaac.» Genesis 22:2. _Thine only son,_ «But, Lord, both Ishmael and Isaac are my sons, and each of them is the only son of his mother.» Genesis 22:2. _Isaac, whom thou lovest,_ See how definitely God points out to Abraham the son who is to be the means of the great trial of his f

CHAPTER 22 THE TESTING OF ABRAHAM _ 1. God's command (Genesis 22:1)_ 2. Abraham's obedience (Genesis 22:3) 3. Isaac's question and Abraham's answer (Genesis 22:7) 4. Isaac upon the altar (Genesis 22:9) 5. The interference from above (Genesis 22:11) 6. Jehovah-jireh (Genesis 22:13) 7. The second message and Abraham's return ...

ABRAHAM OBEYS THE DIVINE COMMAND TO SACRIFICE ISAAC, AND IS REWARDED BY THE SPARING OF HIS SON. The main narrative (Genesis 22:1) is from E, and the story, which is a literary masterpiece, is told with a reticence more effective than any detailed exposition of the tragedy implicit in it could have been. The pathos of the son's question in Genesis 22:7, the father's answer in Genesis 22:8, is unsurpassable. And the racked feelings of the father, the unconsciousness of the son, are left to the reader's imagination. The point is that Abraham accepts, with unfaltering obedience, the demand for the costliest offering, recognising God's right to make it. The view that the writer intended to teach that human sacrifice was repugnant